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Father Dumitru Stăniloae (1903–1993) and His Contribution to Theology Recognitions and Commentaries

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Father Dumitru Stăniloae (1903–1993) and His Contribution to Theology Recognitions and Commentaries Father Dumitru Stăniloae (1903–1993) and his Contribution to Theology Recognitions and Commentaries Ştefan L. toma* This paper attempts to offer a general overview of the contribution of Father Dumitru Stăniloae to theology, emphasizing recognitions and commentaries (from throughout the entire spectrum of Christian theology) related to this topic. As promoter of the Patristic Tradition, Father Stăniloae successfully elaborated a form of neopatristic theology. His struggle against the scholastic typology, his promotion of Saint Gregory Palama’s theology, his support of the spiritual approach to dogmas, the importance of the Philokalic theology, the role of the patristic exegesis and ascetic experience in the dogmatic development of Tradition are just a few aspects of this approach. The final section of the paper provides the perspective of understanding Father Stăniloae’s theology as an open dimension to the entire cosmic reality. Keywords: Dumitru Stăniloae, Patristic Tradition, neopatristic theology, philokalic theology Introduction The creative energy of Orthodox thought of the last one hundred years has surprised many western scholars1. Orthodoxy should no longer be viewed as exclusively “eastern”2 as it is no longer isolated from the West.3 Beyond any divisions history has enforced upon Europe, the feeling that we all belong to the same Christian heritage is becoming increasingly powerful. Thus, we should mention, that the origins of Christian theology are not only western, but also deeply rooted in the theological thought and Christian experience of the Orthodox East.4 This has ceased to be a mere * Ştefan L. Toma, habilitated candidate of the Institute of Church History at the Christian Albrechts University in Kiel (Germany). Contact details: Internationales Begegnungszentrum der CAU/IBZ, Duesternbrookerweg 5, App. D01, 24105 Kiel, Germany; e-mail: tstefan_ [email protected] 1Rowan Williams, “Eastern Orthodox Theology”, in: David F. Ford (ed), The Modern Theologians. An Introduction to Christian Theology in the Twenty Century, Volume II, Oxford 1997, p. 168. 2 Kallistos Ware, “Eastern Orthodox Theology”, in: Adrian Hastings (ed), The Oxford Companion to Christian Thought, , Oxford University Press 2000, p. 186. 3 Reginald Michael French, The Eastern Orthodox Church, London 1961, p. 163. 4 Alexander Golubov, “Introduction: Spirituality in an Orthodox Perspective”, in: Dumitru RES 6 (1/2014), p. 9-28 DOI: 10.2478/ress-2014-0102 Ștefan L. Toma theoretical fact, for a great many western voices agree that Orthodox theology was reborn in the 20th century.5 A.M. Allchin, one of the most prolific scholars of contemporary Anglicanism, witnesses to the connection between western theology and fundamental Orthodox theology, admitting that Orthodoxy, especially through Father Dumitru Stăniloae, exerted a remarkable influence: “The meeting with Orthodoxy was enabling me, as an Anglican, to discover things at the heart of my own tradition, which were too often ignored and undervalued.”6 The discovery or rediscovery of Orthodoxy in the West corresponds to man’s ontological need for self-knowledge, knowledge which may be accessed only through the Revelation and Patristic theology, and in more recent times, through neo-patristic theology, namely through the thought of some contemporary theologians. In a creative and original way these theologians have managed to provide contemporary man with patristic answers to his complex problems. In this context, the secularized world needed a theological and spiritual answer.7 The model of the Cappadocian Fathers is relevant here. They are today considered great theologians on account of the fact that they managed to preserve the content of the Gospel as it confronted the challenges of Hellenistic philosophy. Similarly, our responsibility today is not only to remain faithful to their thought, but also to imitate them and their openness to the world of their times.8 Father Dumitru Stăniloae’s theology appears to us more up-to-date than ever as evidenced by the way in which it is received, disseminated and commented upon in the contemporary theological world. Of course, this way of understanding the relevance of Father Staniloae’s thinking is not always the same (in every ecclesiastical or theological context throughout Europe or in the USA). Sometimes, the “ecclesiastical” identity of the researchers has a certain importance regarding the understanding of Stăniloae, Orthodox Spirituality, Waymart, PA 2002, p. 4. 5 John Behr, “Faithfulness and Creativity”, in: John Behr, Andrew Louth, Dimitri Conomos (ed), Abba, The Tradition of Orthodoxy in the West, Festschrift for Bishop Kallistos (Ware) of Diokleia, Crestwood, New York 2003, p. 159. 6 Arthur Macdonald Allchin, “The Heir of Resurrection: Creation, Cross and Resurrection in Early Welsh Poetry”, in: J. Behr et al., Abba, The Tradition, p. 317. 7 John Meyendorff, “Orthodox Theology Today”, in: Sobornost, Series 6, no. 1 (Summer 1970), p. 12. 8 Ibidem. 10 Father Dumitru Stăniloae and his Contribution to Theology Father Staniloae’s works. What seems to be agreed in one part of the world could not be agreed in another part of the same world! Father Stăniloae – Promoter of the Patristic Tradition A significant number of theologians undoubtedly believe that Father Stăniloae’s main aim was to promote patristic tradition and to provide solutions to modern problems.9 Thus, the horizon of his thought is wide enough to encompass all needs and preoccupations of the entire ecumenical Church.10 That is the reason why Christians in the West, Orthodox and non- Orthodox, may find Father Stăniloae’s contribution relevant as long as they are engaged in the quest for an integrated and unifying spirit of faith for the third millennium.11 This up-to-dateness of the patristic spirit present in Father Stăniloae’s theology, in the confrontation with man’s contemporary problems, is unanimously recognized today as an aspect of the dynamic of eastern Tradition as well as of contemporary neo-patristic theology. Father Stăniloae’s greatness resides in the fact that he transcribed the spirit of the Fathers so as to fit the present-day context and the creative character of Tradition.12 To G.A. Galitis, he was a contemporary father of the Church, a patristic theologian who brought to us the spirit of the Fathers through his own spirit, in the language of contemporary theology.13 The fact that the Church has always had its Fathers and that one of the current problems of Orthodoxy is the weakness of its creative connection with the Tradition is clearly stated by Olivier Clement: “Orthodoxy’s problem today is its tendency to believe that the Parents have said it all and we should just repeat their words, build a wall around the teachings of the Holy Fathers, a closed space around our self. We must not do that, however. There have always been Fathers 9 Istvan Juhasz, “Dumitru Stăniloae’s Ecumenical Studies as an aspect of the Orthodox- Protestant Dialogue”, in: Journal of Ecumenical Studies, Volume 16 (winter 1979), no. 1, p. 747. 10 Charles Miller, The Gift of the World. An Introduction to the Theology of Dumitru Stăniloae, Edinburg 2000, p. 5. 11 Ibidem, p. 6. 12 Metropolitan Damaskinos of Switzerland, “Avant-propos” to: Dumitru Staniloae, Le genie de l’Orthodoxie, Paris 1985, p. 9. 13 G.A. Galitis, “Erminia patristică şi teologia contemporană”, Lecture on the occasion of Dumitru Stăniloae’s centenary (1903-2003), organized by the Romanian Patriarchate, Bucharest, 9-14 November 2003. 11 Ștefan L. Toma within the Church.”14 The neopatristic aspect of Father Stăniloae’s theology The interaction of fidelity and creativity required by the particular understanding of Orthodox Tradition as living tradition is one of the favorite themes of twentieth-century theologians.15 Thus, Father Stăniloae’s approach is not singular, since it is supported by the work of several other contemporary theologians (G. Florovsky, V. Lossky, I. Popovici, P. Nellas, I. Zizioulas, A. Schmemann),whose joint efforts have given shape to what has been termed as a “neo-patristic synthesis”16. According to G. Florovsky the specific character of this synthesis consists in the fact that it does not involve a mere restatement of the Fathers’ teachings, but rather a creative restoration17, through an existential approach to the authentic Tradition of the Church, in surpassing theological rationalism and speculative romanticism or psychological pietism.18 Promoting a return to patristic sources, in spite of the appeal to the commentaries in certain theology textbooks, Father Stăniloae recovers the true spirit of Orthodoxy restoring its patristic dimension.19 Father Stăniloae’s theology serves as an intermediary between the Greek Fathers and contemporary Orthodox theologians. He tries to prove that certain Orthodox theologians of modern times failed to bring justice to the patristic tradition of the Church. This is apparent in the emphasis on the neo-patristic spirit and Philokalic spirituality, in the abandonment of 19th century scholastic systems and the promotion of an innovative return to the patristic and Byzantine tradition, with the spiritual heritage of Hesychasm and Palamism. By freeing the Orthodox tradition from abusive stereotypes and traditionalist exegeses 20th century dogmatic theology is regenerated. This process completely restores the ecumenical and mystical dimensions of 14 Μητροπολίτου Πισιδίας κ. Μεθοδίου, “Ολιβιέ Κλεμάν, Μιά Συνέντευξη”, in: Τόλμη, 15 (1/2002), p. 38. 15 J. Behr, “Faithfulness and
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